Jerusalem Talmud Ketubot 3.6

משנה: כֵּיצַד הוּא שׁוֹתֶה בַעֲצִיצוֹ. אֲפִילוּ הִיא חִיגֶּרֶת אֲפִילוּ הִיא סוֹמָה וִאֲפִילוּ הִיא מוּכַּת שְׁחִין. נִמְצָא בָהּ דְּבַר זִימָּה אוֹ שֶׁאֵינָהּ רְאוּיָה לָבוֹא בְיִשְׂרָאֵל אֵינוֹ רַשַּׁאי לְקַיְימָהּ שֶׁנֶּאֱמַר וְלוֹ תִהְיֶה לְאִשָּׁה אִשָּׁה שֶׁהִיא רְאוּיָה לוֹ.

MISHNAH: How does he drink from his pot? Even if she is lame, even if she is blind, or even if she is afflicted with boils. If a matter of immorality was found with her or she could not marry in Israel, he may not keep here since it is written: “She shall be his wife,” a wife appropriate for him.

הלכה: בְּאֵי זֶה צַד הוּא שׁוֹתֶה בַעֲצִיצוֹ כול׳. רִבִּי יִרְמְיָה רִבִּי חִיָיה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לֹא יֹאמַר וְלוֹ תִהְיֶה לְאִשָּׁה זֶה הַמּוֹצִיא שֵׁם רַע. שֶׁאֵינוֹ צָרִיךְ כְּבָר הִיא תַּחַת יָדוֹ. וּמַה תַלְמוּד לוֹמַר וְלוֹ תִהְיֶה לְאִשָּׁה. תְּלַמֵּד הִימֶינָה לִגְזֵירָה שָׁוָה. מִתְדָּרֵשׁ וְלוֹ תִהְיֶה לְאִשָּׁה וְלוֹ תִהְיֶה. מַה לוֹ תִהְיֶה שֶׁנֶּאֱמַר לְהַלָּן אִשָּׁה שֶׁרְאוּיָה לוֹ אַף וְלוֹ תִהְיֶה שֶׁנֶּאֱמַר כָּאן אִשָּׁה הָרְאוּיָה לוֹ. אִי מַה לְהַלָּן אִשָּׁה הָרְאוּיָה לוֹ וּמְשַׁלֵּם קְנָס. אַף לוֹ תִּהְיֶה לְאִשָּׁה שֶׁנֶּאֱמַר כָּאן אִשָּׁה הָרְאוּיָה לוֹ וּמְשַׁלֵּם קְנָס. רִבִּי זְעִירָא עוּלָּא (בְשֵׁם רִבִּי) יִשְׁמָעֵאל בְּשֵׁם רִבִּי אֶלְעָזָר. לֹא יֹאמַר וְלוֹ תִהְיֶה בְמוֹצִיא שֵׁם רַע שֶׁאֵינוֹ צָרִיךְ כְּבָר הִיא תַּחַת יָדוֹ. מַה תַלְמוּד לוֹמַר וְלוֹ תִהְיֶה לְאִשָּׁה. מְלַמֵּד הִימֶינָה לִגְזֵירָה שָׁוָה. מִתְדָּרְשָׁהּ וְלוֹ תִהְיֶה וְלוֹ תִהְיֶה. מַה תִהְיֶה שֶׁנֶּאֱמַר לְהַלָּן גֵּירַשׁ אוֹמְרִים לוֹ שֶׁיַּחֲזִיר אַף לוֹ תִהְיֶה הָאָמוּר כָּאן גֵּירַשׁ אוֹמְרִים לוֹ שֶׁיַּחֲזִיר. תַּנֵּי רִבִּי חִיָיה. אֶחַד הָאוֹנֵס וְאֶחַד הַמּוֹצִיא שֵׁם רַע שֶׁגֵּירְשׁוּ כּוֹפִין אוֹתָן לְהַחֲזִיר. אִם הָיוּ כֹהֲנִים סוֹפְגִין אֶת הָאַרְבָּעִים.

HALAKHAH: “How does he drink from his pot,” etc. Rebbi Jeremiah, Rebbi Ḥiyya, in the name of Rebbi Simeon ben Laqish: It should not have said “she shall be his wife” for the calumniator; it is superfluous since she already is his! Why does the verse say, “she shall be his wife”? You should infer from this by an equal cut. One has to infer from “she shall be his wife”, “she shall be his”. Since “she shall be his” which is said there means a wife appropriate for him, so “she shall be his” which is said here means a wife appropriate for him. Then since “she shall be his” which is said there means a wife appropriate for him and he pays the fine, so “she shall be his” which is said here means a wife appropriate for him and he pays the fine. Rebbi Ze‘ira, Ulla [ben] Ismael, in the name of Rebbi Eleazar: It should not have said “she shall be his wife” for the calumniator; it is superfluous since she already is his! Why does the verse say, “she shall be his wife”? You should infer from this by an equal cut. One has to infer from “she shall be his wife”, “she shall be his”. Since “she shall be” which is said there means that if he divorced her one tells him to take her back, so “she shall be his” which is said here means that if he divorced her one tells him to take her back. Rebbi Ḥiyya stated: “In the cases of both the rapist and the calumniator who divorced, one forces them to take back. If they were Cohanim they absorb the forty.”

כְּהָדָא דְתַנֵּי. בְּעוּלַּת בַּעַל. לְהָבִיא אֶת הַמְקַבֶּלֶת בַּעֲלָהּ בְּבֵית אָבִיהָ וְהִיא אָרוּסָה וְהַבָּא אַחֲרָיו בְּחֶנֶק. וְלֹא סוֹף דָּבָר מִכְּדַרְכָּהּ אֶלָּא אֲפִילוּ שֶׁלֹּא כְדַרְכָּהּ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. לָכֵן צְרִיכָה שֶׁלֹּא כְדַרְכָּהּ. אֲפִילוּ תֵימָא מִכְּדַרְכָּהּ לָמָּה לִי בַעֲלָהּ. אֲפִילוּ כַיי דְּתַנִּינָן תַּמָּן. בָּאוּ עָלֶיהָ שְׁנַיִם. הָרִאשׁוֹן בִּסְקִילָה וְהַשֵּׁינִי בְחֶנֶק. נַעֲרָה מְאוֹרָסָה. בָּאוּ עָלֶיהָ עֲשָׂרָה שֶׁלֹּא כְדַרְכָּהּ וְאֶחָד כְּדַרְכָּהּ כּוּלָּן בִּסְקִילָה. כּוּלְּהוֹן כְּדַרְכָּהּ. הָרִאשׁוֹן בִּסְקִילָה וְהַשְּׁאָר בְּחֶנֶק. הֶעֲרוּ בָהּ עֲשָׂרָה בְנֵי אָדָם וְאֶחָד גָּמַר אֶת הַבִּיאָה כּוּלְּהוֹן בִּסְקִילָה. כּוּלְּהוֹן גָּמְרוּ אֶת הַבִּיאָה. הָרִאשׁוֹן בִּסְקִילָה וְהַשְּׁאָר בְּחֶנֶק. וּבִפְנוּיָה. בָּאוּ עָלֶיהָ עֲשָׂרָה שֶׁלֹּא כְדַרְכָּהּ וְאֶחָד כְּדַרְכָּהּ כּוּלָּם בִּקְנָס. כּוּלְּהוֹן בִּכְדַרְכָּהּ. הָרִאשׁוֹן בִּקְנָס וְהַשְּׁאָר פָּטוּר. בֵּירְרָה לָהּ אֶחָד מֵהֶן נִפְטְרוּ כוּלָּן מִלֹּא תַעֲשֶׂה. אָמְרָה. אֵיפְשַׁר. בּוֹרֶרֶת וְחוֹזֶרֶת וּבוֹרֶרֶת. הָיָה נָשׂוּי אֶת אֲחוֹתָהּ כְּבָר נִפְטַר. מֵתָה כְּבָר נִפְטַר. מֵת אֵין כּוֹפִין אֶת הַיָּבָם.

As it was stated: “Living married to a husband,” that includes one who had received her husband in her father’s house while preliminarily married; the one who comes after him is strangled. Not only a regular intercourse but even perverse. Rebbi Abbahu in the name of Rebbi Joḥanan; it is necessary to mention perverse intercourse for if it were regular, why mention her husband? As we have stated: If she was raped by two men, the first is stoned, the second strangled. The preliminarily married adolescent girl. If ten men came upon her perversely and then one regularly, they are all stoned. If they all come upon her regularly, the first is stoned and the remainder strangled. If ten men “touched” her and then one penetrated, they are all stoned. If they all penetrated, the first is stoned and the remainder strangled. A single girl. If ten men came upon her perversely and then one regularly, they all pay the fine. If they all come upon her regularly, the first is stoned and the remainder is free. If she chose one of them, the others were freed from the prohibition. If she said, he is impossible, she repeatedly chooses. If he was married to her sister, he already is freed. If she died, he is freed. If he died, one does not force the levir.